On Cultural Revitalization, Education and Community Healing. A Conversation with Dr. Karla Bird
Dr. Maegan Rides At The Door, Director of the National Native Children’s Trauma Center, interviewed Dr. Karla Bird to talk about community-wide healing in March 2024. Dr. Bird is currently the Tribal Outreach Specialist for the University of Montana and recently served as the President of Blackfeet Community College (see full bio at the end of the interview). It is difficult for us to think about how community-wide healing can take place collectively given the challenges of cross-collaboration, and limited capacity and resources in communities. This conversation inspires change but also helps us reflect on the progress Native Nations have already made in an effort heal individuals, families, and communities. If we get bogged down on thinking about the broader picture, this conversation reminds us that we can always be mindful of how we are living our professional and personal lives in congruence with our cultural and community values and vision. This interview has been edited for clarity and length.
Dr. Maegan Rides At The Door: I’d like to start by talking about cultural revitalization. What examples can you share of cultural revitalization?
Dr. Karla Bird: Societies and ceremonies are being revitalized. Next week Lily Gladstone is getting a stand-up headdress. One of the conversations I had with one of our community members was about the stand-up headdress. The stand-up headdress is specific to Blackfeet and goes back to an ancient origin, all the way back to Scarface, Morning Star, and the sun. It was a transfer to Scarface. When we get a headdress, we get it from Scarface and originally from the Sun. It’s a transfer process. People have had sacred transfers passed down for generations.
When you say revitalization, one of the people I was talking to was saying that the stand-up headdress almost went extinct in the 90’s and you didn’t see them in the community like you do today. These things don’t go extinct because people no longer want to practice them. They go extinct because of the transfer. You have to have people with the right to do the sacred transfer. The few people who were left with this sacred transfer began transferring all of these headdresses, so now it's not uncommon to see people with stand-up headdresses. You are starting to see community members wear them.
We did some webinars at Blackfeet Community College where some of our ceremonies were hanging on by a thread. One of the people who takes care of the ceremonies had to relearn the songs from cassette tape. Then we have people like Carol Murray who is getting their honorary doctorate here soon at the University of Montana and who has repatriated bundles from museums. As a result of the Native American Graves and Protection and Repatriation Act (NAPGRA) legislation you are seeing people being able to regain items that were originally their communities. Now these items are in active circles of ceremony and so they are considered alive with the spirit. You are seeing community members attend these events, and you see these things in the school system and the college.
Dr. Rides At The Door: I agree, there is an increased visibility. For example, in sports you see students wearing headdresses or ribbon skirts before games. I saw in Browning on the Blackfeet Reservation here in Montana, that the girls were wearing beaded headbands before their games. It is great to see. I’d like to speak to a slightly different, but related topic. Can you share with us some ways that you have seen educational growth in your community?
Dr. Bird: We are seeing different types of educational growth. When you think about the trajectory of education, we went from missionary schools to boarding schools to day schools to public schools to now we are having tribal colleges and now even immersion schools that are solely in the Blackfeet language. When we think about that trajectory we think about the sovereignty in education.
We are on a trajectory of not just accepting public education, but we want to develop an education that is specific to Blackfeet which is Tribal-centered education for our students. We want to be the people who are developing the curriculum and the pedagogy and how school systems are designed so that students who are going there are inherently learning who they are as a student but also as a Tribal person.
Blackfeet Community College is a great example of that because we have Pikuni Studies and so we have a degree in Blackfeet Studies and students learn our history, our culture and are in contact with our elders. We have events like All Chiefs Day. We have the Days of the Pikuni, The Bear River Massacre. There is this continuum that even if you aren’t in the classroom and a part of the community there are still learning opportunities.
Dr. Rides At The Door: So, even if you aren’t enrolled in the college, you are still learning what is happening more broadly. And there’s a connection with education or learning, and healing. I think everyone in the community, every agency, every entity has their own piece of the healing that they are contributing to. It is hard getting everyone together and thinking about what we could be doing more collaboratively and intentionally to heal as a community. What do you think is needed for cross collaboration among everyone in the community for community wide healing?
Dr. Bird: There was one program that we were invited to at Blackfeet Community College where they pulled everyone together that had anything to do with wellness, education, and support. Part of it was identifying the gaps. When you say intentionally, I think it is partly an assessment of what the community currently offers and where people can collaborate to offer an additional service, and also identifying the gaps. The profound gaps that we don’t have resources for that we can strategically plan to fill those gaps. One of the things that comes to mind is in the development of a youth center in Browning. Having a place for kids to come together in community and having support and something positive. It probably does start with everyone coming together and then doing an assessment to determine the needs and resources and what can be developed.
Dr. Rides At The Door: What would inspire people to want to come together to be part of a community healing effort like that?
Dr. Bird: When you think about our cultural values, our cultural values are about our community. We are about taking care of one another, especially the elders and the youth. Between the elders and the youth there are people like us who are able-bodied and able to support elders and youth. I think focusing our efforts on elders and youth is really important.
Dr. Rides At The Door: When you talk about a community wide effort people can sometimes feel like its just another thing on my to do list, another thing on top of so much that they are already doing. People are feeling a bit overwhelmed, not just all there is to do, but some of the internal conflicts that can arise. It’s a great effort to overcome lateral oppression and still work together for the broader vision. How do you think about the different kinds of healing that need to happen?
Dr. Bird: One of the things I was thinking about was how we have conventional medicine which is so separated and specialized. It makes people go to school to learn about that area. I think about holistic medicine, that is integrative, and learning how the mind and body work together and all these systems are connected. Our western medicine is focused on treatment of symptoms with medicine or surgery.
But when you are looking at holistic medicine it's about getting to the root cause, and this has me think about historical trauma. We have treatments for trauma whether it's through social services, counseling, or medication. When we are looking at historical trauma and cultural loss, and the antidote to that, to me you could get all the counseling, but if you are looking specifically at historical trauma, it was a loss of identity and self. We need to look at restoring that identity and systems. So, from that perspective, I think it is culture, language, community. Restoration and reclamation. But, how we get there has to be in a sensitive way, and we have to make it accessible. We have to reduce the institutional and personal barriers. And, there’s a way to help people to not feel shame or blame towards themselves for not knowing these things. They blame themselves even when it was a hundred years of systematic erasure.
Dr. Rides At The Door: Right, like if historical trauma didn’t happen, we would all readily know our language and culture.
Dr. Bird: They hold a burden they shouldn’t hold. And because of that burden they hold you can’t just say, “join this”. It is doing a lot to facilitate it to make sure it’s safe, accessible, and welcoming to engage in. If we are looking at historical trauma, we are looking at reclamation. And if we are looking at reclamation then we are looking at teaching it in a way that honors people’s safety.
Dr. Rides At The Door: Yes. For example, given the high unemployment rate, why can’t we pay people to learn the language. It could be healing in a lot more ways than just economic. This conversation is about continuing to inspire change to happen and think about ways this is already happening. What I am taking away from this conversation is that it is really about a way of being in the world so much so that our systems have to follow that. Of changing the question from not how systems can change but how do we want to live with each other in community.
Dr. Bird: Another thing that inspires change is knowing what you want our kids, our community, our staff to know and perpetuate. That starts with you, with you changing, because if you want to pass down stories, you have to learn them. If you want your kids to be part of ceremony, you have to go. If you want them to learn the language, you have to help teach them. It is the responsibility we have to the youth. We have to learn it. It puts us in this place of responsibility that I never really felt until I was the leader of our Tribal college and it forced me to change so that I could make that more accessible. We have to learn to transmit knowledge and it forces us to be a learner and a doer.
Dr. Rides At The Door: Right. It’s everyone asking themselves what can I do to contribute to the community? How am I living my life? Despite struggles that may set us back. Maybe we don’t live up to our own expectations sometimes, but maybe most of the time throughout our life, when we can, we do all we can.
Dr. Bird: It comes back to your way of being and when you think about Indigenous education, you might have content and pedagogy but it comes back to your way of being. How we welcome one another. How we talk to each other. How we try to be role models for each other. How we give resources to one another. We all are in different professions and sometimes it can feel like the daily grind of going to meetings and doing all the things. Outside of your profession you think about in your family, how you are contributing to community wellness? How are you with your family? Your extended family? Are you going to community events? It goes back to how you are being in the world.
Karla Bird, Ed.D is a member of the Amskapi Piikani Nation (Blackfeet). She has graduated with a doctoral degree in Educational Leadership, with an emphasis in Higher Education at the University of Montana. She also received an M.A. in Counselor Education, as well as a B.A. in Psychology with a Research Emphasis/ Minor in Native American Studies. The topic of her doctoral dissertation was on educational persistence among American Indian graduate students. This research orientation was used to view students as sources of strength and resiliency, with tools and assets that help them persist and reach success in academe. Dr. Bird has served in various assets of education and most recently has served as the President of Blackfeet Community College.
Dr. Maegan Rides At The Door is an enrolled member of the Assiniboine-Sioux Tribes of the Fort Peck Reservation and a descendant of the Absentee Shawnee Tribe of Oklahoma. She has served as the National Native Children’s Trauma Center’s Director since 2015. Maegan utilizes her knowledge in culturally trauma responsive care to provide training and technical assistance with a wide variety of systems of care including but not limited to schools, child welfare, juvenile justice, and healthcare. She has been central to the design and implementation of trauma-responsive systems of care with tribal, private, federal, and state partners; the implementation of cross-system youth suicide prevention programming; and the expansion of child advocacy centers’ capacity to meet the needs of tribal communities.
In Memorium: Alan Rabideau
We at the National Native Children’s Trauma Center are deeply saddened by the loss of our colleague and friend, Alan Ray Rabideau, of the Sault St. Marie Tribe of Ojibwe, age 53. He passed on May 14, 2024, in his home community after battling cancer for several years. Alan was born on March 3rd, 1971, in Escanaba, Michigan, to James Stephen and Arlene Ramona (Souliere) Rabideau.
When we think about Alan, these are some of the words that come to our minds: kind and gentle-hearted, caring, compassionate, genuine, helpful, passionate, committed, knowledgeable, generous, humble, engaging, fun loving, gracious, playful, a teacher, a friend, and a deep lover of life. He made friends wherever he went and made sure people knew they were appreciated and valued.
Our colleague, Shannon CrossBear, wrote the following tribute about Alan.
Alan Rabideau, Jawanodee inini, gentle hearted man, was a voice for what was, for many years, the voiceless; families that had children with social and/ or emotional needs. Alan and I began our friendship over twenty-five years ago. Alan cared for some boys in the community and became involved with the Systems of Care, a children’s mental health initiative. Early on it was clear that Alan would be a voice for families and their children interacting with systems: mental health, social service, justice, and educational systems. He made his life work about family driven, youth guided services in all communities across the country. While he was inclusive of all children and their families, he had a special focus on his tribal relatives.
We worked together on a field team with the National Federation of Families for Children’s Mental Health providing Technical Assistance to communities on how to be a family driven community-based service provider and how best to engage and retain family voice to define, direct and evaluate services. After the funding of systems of care had run its course in his home community of Sault St. Marie Tribe of Ojibwe, he continued his work as an independent contractor. Alans dedication to the work was often times a feast or famine endeavor. Despite those challenges he continued to provide a haven for those in need along the way whether it was a wayward youth, a home less young adult or a disabled neighbor. Alan spoke often of his mother and would often attribute this generous spirit to her teachings. He was grounded in the traditional teaching of the Ojibwe peoples.
This love and belief in the inherent wisdom of those traditional teachings led Alan to develop a training incorporating some of those teachings. The Four Directions teachings on discipline have had application in school, residential treatment, juvenile detention, and other settings. Through this and other work he found himself working with a number of Federal, State and Tribal initiatives as well as major universities. Alan was humble about his accomplishments and, as is often the case, an unsung hero in his own backyard. He was an educator and a skilled facilitator of change. Alan was quick to share his lived experience and through his storytelling could bring to life the practical application of the concepts he was teaching. Within recent years he found a home for his life work at the University of Montana when he joined the staff at the National Native Children’s Trauma Center. It was here that he entrusted the curriculum of the Four Directions with the hope that over time it would be part of an evidence-based array of services that could support families and their children. While he was serious about his work, he also had a remarkable sense of play. Whether it was a trip to the casino, sharing his love of sushi or an adventurous road trip, Alan could always be counted on to create a relevant story. He loved life deeply and stayed as long as he could. He left his legacy through the stories he created and shared with his friends and relatives. We are grateful and will remember. Through that remembering we will honor the time he shared with us on this earth walk.”
All of us have learned so much from Alan and we will keep his lessons close to our hearts. We are committed to carrying on his valuable life’s work, something we know he has always wanted. We have great love for Alan, we will miss him, and always remember him!
Below, you will find a few resources that highlight some of Alan’s work at the National Native Children’s Trauma Center.
Family Engagement in Schools
Alan took part in work for the National Center for Youth, Opportunity and Justice. In this short video, Alan talks about the importance of understanding background and culture when connecting with the families of students.
Trauma-Informed Practice Strategies to Support Youth Transitions
In this webinar recording for the Capacity Building Center for Tribes, Alan Rabideau and NNCTC colleagues Laura Guay and Lisa Stark present on, “Trauma-informed Practice Strategies for Youth Transition”.
Personal Balance Wheel Self-Assessment
One of Alan’s legacies was his, “Walking the Four Directions,” curriculum. In the development of this, he created a Personal Balance Wheel tool that helps participants self-assess the balance in their lives among four domains (spiritual, emotional, physical, mental) using an Indigenous Framework commonly known as a “Medicine Wheel”. After some work with Alan and his colleague, Shannon CrossBear, the Fresno American Indian Health Project adapted his self-assessment to create another version, the Youth Personal Balance Tool.
To learn more about the development process of this resource, take a look at this article, “Indigenous Youth-Developed Self-Assessment: The Personal Balance Tool.”
Culture Protects Us
This NNCTC Blogpost highlights part of Alan’s Legacy, the, “Walking the Four Directions,” curricula. It includes a short video of Alan’s colleague, Shannon CrossBear sharing some foundational teachings that are at the heart of “Walking the Four Directions”.
Historical Trauma and Clinical Practice
Since our founding in 2006, the NNCTC has been part of many system-level, community-level, and national conversations about the role that historical trauma plays in the perpetuation of other traumas and in the overall mental health of Indigenous individuals, families, and communities. We are proud to have helped shine a light on this basic framework for understanding the experiences of many Indigenous communities and families, but we are also aware that little guidance exists in the psychological literature for engaging with clients on the subject of historical trauma. Clinicians may harm clients by dismissing or minimizing historical trauma as a factor in their wellbeing or the wellbeing of their families and communities. At the same time, practitioners may be unsure of how to inquire about the subject, especially if they do not share a cultural affiliation with their clients.
NNCTC’s Director, Dr. Maegan Rides At The Door, recently coauthored a chapter addressing this subject in the 7th Edition of Drs. John and Rita Sommers-Flanagan’s Clinical Interviewing, a leading textbook for psychology and clinical mental health graduate students. We encourage you to review the whole book, especially if you are an instructor who teaches the subject. Chapter 11, “Diagnosis and Treatment Planning,” features Dr. Rides At The Door’s contribution in a section on clinical interviewing about historical trauma. Her guidance includes adaptation of an interview guide offering lines of inquiry that may be appropriate for eliciting important information about a client’s individual, family, and community experiences connected with historical trauma.
The book is available for sale through the website of the publisher, John Wiley and Sons.
If you are aware of other resources that provide guidance for clinicians on historical trauma, or if you would like to talk further about this subject, please don’t hesitate to email Dr. Rides At The Door.
The Road to Healing Is A Collective Journey
By Dr. Maegan Rides At The Door
Interior Secretary Deb Haaland and NNCTC Director Dr. Maegan Rides At The Door
On Sunday November 5th, I had the opportunity to travel to Bozeman, Montana, with two close friends to attend the last of Interior Secretary Deb Haaland’s Road to Healing events. The first Road to Healing event was held in Anadarko, Oklahoma, in July of last year. (Our colleague at NNCTC, Kimee Wind-Hummingbird, was in attendance.) Secretary Haaland and her team from the Interior Department have since held events in Michigan, South Dakota, Utah, Arizona, Washington, Minnesota, California, Alaska, and New Mexico.
Media outlets commonly refer to the series of events as the Road to Healing “tour,” but I am not comfortable thinking of them in that way. That term brings to mind tourism, and it risks trivializing what happens at the events: survivors of boarding schools share their testimony about what they endured, while Secretary Haaland and her staff listen on behalf of the federal government. These accounts are recorded and documented for posterity as part of a larger oral history project the Department has undertaken. The oral histories and the Road to Healing events, in turn, are part of the Federal Indian Boarding School Initiative, which represents the first-ever comprehensive effort by the U.S. government to document and acknowledge the devastating effects of the boarding school policies it put in place beginning in the early 1800s and lasting through the 1970s.
Survivors have shared their stories about physical and sexual abuse; about violent suppression of traditional languages and cultural practices; about being separated from siblings and listening to other children crying in the night; and about how these sorrows have not faded with time and how some instances or objects such as lye soap serve as trauma reminders. As we know, these experiences continue to affect our communities across the generations. Traumas have been passed on from one generation to the next.
So while I don’t like calling these listening sessions a “tour,” I believe that the events are accurately named. The sharing of stories, though extremely painful, indeed has the potential to contribute to a road to healing. By entering survivors’ accounts in the federal record, the U.S. government offers a direct acknowledgement of its crimes against us—a necessary step.
My friends and I traveled to Bozeman because we wanted to be part of this journey. We took our seats in a ballroom on the Montana State University campus. The event began with the singing of an honor song. The President of MSU gave opening remarks and introduced Secretary Haaland who gave a short introduction to the Federal Boarding School Initiative, made some introductions of her staff, and talked about how her team’s primary function that day was to listen.
Secretary Haaland instructed survivors to state the dates and locations of boarding schools they attended when sharing their experiences, and although her staffers were clearly documenting what was said, Secretary Haaland listened with a notebook and pen in hand. I felt that this demonstrated her commitment to actively listening and documenting. I came prepared to listen, as well. I wanted to listen and support the elders who were there to share their own stories.
As the first survivor bravely shared their story of horrific abuses endured in boarding school, later life struggles with alcoholism, and eventual healing, allowing them to fulfil important cultural roles in the community, I began to understand the strength I needed—physically, mentally, spiritually, emotionally—to continue listening. I summoned my strength. It was the least I could do. It was nothing compared to what these elders had experienced firsthand. As survivors continued to share stories, some of them sharing on their own, some as groups, I began to recognize that people’s experiences were unique to the specific boarding schools they attended as well as to the years of their attendance. We so often think of the boarding school experience as one experience, rather than as many different experiences. That is no doubt partly because these stories have never been systematically collected before.
One common thread across specific locations and timelines was that many survivors recounted struggling in the aftermath of attending boarding schools before finding healing in later life, a crucial turning point which led to their becoming advocates for cultural revitalization and protectors of the subsequent generations of children in their communities. I wondered about those who had not lived long enough, or who had not been able to travel to one of these events, to tell their stories. What could we have learned about their experiences if they were here to tell us about them? We will never know. Likewise, we will never know the stories of those children who did not live to tell their stories, whose bodies were often buried on the grounds of their schools. It overwhelmed me to think how recent the experiences I was hearing about were. These were atrocities that continued to happen in our modern world, until not long before I was born, not in some distant historical time.
Even hearing the survivors’ stories, hearing them explain that they had overcome those unbearable experiences, I still could not fathom how they had done it. My thoughts kept cycling from the experiences that the survivors were recounting, back to my grandparents and their experiences, and then back to the present stories. Several times I thought how what might help the survivors in that moment as they were sharing would be if the rest of us could all somehow encircle them or somehow signal our physical support.
The story of one survivor in particular touched my heart because I knew her professionally. She had attended several NNCTC trainings over the years, trainings where we always talked about historical and intergenerational trauma. I wondered what she must have felt, sitting in those trainings and listening to people like me, who had not experienced these things firsthand, talk about these experiences that she knew intimately and had struggled to overcome. It made me think about the way we at the NNCTC, as well as the wider circle of professionals we interact with in the National Child Traumatic Stress Network, label and discuss historical trauma. I know that because of this testimony, I will be thinking about my work in a different way for the foreseeable future.
As that day’s session drew to a close, descendants of survivors and Indigenous leaders in state and Tribal governments spoke about potential legislation, advocated for support, and directly pressed the Department of the Interior about recent and continuing instances of injustice and harm over which they have presided. This part of the day’s dialogue coalesced into a shared wondering about what would happen now that the Road to Healing listening sessions were ending. Would the government be taking any actions in response to all of this? Would any changes occur?
In her closing remarks, Secretary Haaland shared her own family’s boarding school experiences and was emotional in thanking her staff for being so passionate and supportive in this initiative. She assured the audience that they would be utilizing what they have learned to take action. She did not provide any specifics, though.
I only briefly interacted with Secretary Haaland, posing for a picture and making small talk. But between this interaction, the words she shared, and my observations of her during the event, I came away hopeful. I got the sense that she cared deeply and knew it was important as an Indigenous person to ensure that the Federal Boarding School Initiative will lead to further action. I also came away thankful that, at her urging, this opportunity to share and listen to survivors’ testimony had occurred.
In fact, it seemed a shame that these Road to Healing events were ending. Ideally, I thought, they would continue to occur at the community level, led by and on behalf of communities themselves, since each of our Tribal communities has its own stories about boarding schools and intergenerational trauma. At the same time, I recognized that the presence of a high-ranking representative of the federal government had provided an additional layer of validation for survivors who were sharing their stories, and it also created the possibility for systemic change. I thought about how it might be easier to maintain my hope that the government would in fact create positive change if representatives of other agencies had been there. Unfortunately, the Department of the Interior—the lone federal agency led by an Indigenous person—was the only one represented.
On the car ride home, my friends and I talked about all of those survivors we didn’t get to hear from, either because they had not lived long enough for this moment of reckoning or because they had not been able to make the trip. We wanted to hear more, in particular, about survivors of missionary boarding schools, a perspective that wasn’t represented during the event. We also talked about how despite knowing several of the survivors either socially or through our work, none of us had ever talked about their boarding school experiences with them before. And we talked about how the three of us in the car were close friends but had never talked about our own family members’ boarding school experiences.
As we began to share these stories now, processing our past silences and our current feelings, we began to grapple with the question of what each of us could do now to create positive change. I knew that the following day, I would be speaking to a group of counselors, supporting them as they attempted to address historical trauma in their counseling work. I am privileged to be able to do this work, but all three of us were wondering about something more. I was personally thinking about learning my own language and more about my culture and trying to understand what else I could do to pass this on to my daughter and the next generation.
The road to healing is long, my friends and I agreed, and it is not a straight line or a quick journey. We have to cope with our own continual risk of trauma, grief, and loss, experiences that may interrupt or slow our individual journeys. If many of us are simultaneously contending with similar disruptions, it may seem there is no road at all, and hope can be hard to find. We have to collectively remember that healing is not only possible but probable, and we have to remain mindful of the ways our families and communities have continually survived and found healing over the generations. Thankfully this journey is one we do not have to take alone.
We Are Hiring!
The National Native Children’s Trauma Center (NNCTC) invites applications for a Child Advocacy Center Training and Technical Assistance Specialist for its Native Child Advocacy Resource Center. The Native Child Advocacy Resource Center (NCARC) develops resources and provides training and technical assistance to Tribes interested in developing Multidisciplinary Teams (MDTs) and Child Advocacy Centers (CACs) for the investigation and prosecution of child maltreatment, as well as to non-Tribal CACs that serve American Indian and Alaska Native (AI/AN) children and families.
Check out the University of Montana Job Announcements posting for more information. Application Deadline: Thursday, October 19th.
The National Children’s Alliance Announces Request for Proposals to Expand CACS in AI/AN Communities
Important Dates. Application Deadline 8/31/23; AI/AN Live Q & A 8/3/23 16:00 EDT; Period of Performance 1/1/24 - 6/30/25
The National Children’s Alliance (NCA), under a cooperative agreement with the United States Department of Justice, Office of Juvenile Justice and Delinquency Prevention (OJJDP), is now accepting applications for the 2024 National Subgrants Programs.
This is an exciting opportunity to access funds in order to expand Child Advocacy Center (CAC) services to American Indian tribal areas and Alaska Native villages to better meet the needs of child victims and their families living on tribal lands, Alaskan villages and more remote areas not easily accessible to CACs.
The Native Child Advocacy Resource Center (NCARC) is a program of the National Native Children’s Trauma Center.
We provide:
training and technical assistance on the formation and accreditation of Multidisciplinary Teams (MDTs) and CACs which are trauma-informed and culturally grounded;
guidance on building authentic partnerships with Native nations; and
connection with a peer network of CACs/MDTs run by Native nations and those who partner with them.
We are here to offer support. Please reach out to me if you have any questions about the application, process, or how child advocacy centers can improve services to children and families in your community.
Best,
Deanna Chancellor, NCARC Project Director
Announcement: NNCTC is hiring!
Please share with anyone you think might be interested: the National Native Children’s Trauma Center is looking for a Training and Technical Assistance Manager to provide day-to-day leadership on projects related to Tribal Child Advocacy Center services. See the full job announcement and apply on the University of Montana’s Job Postings page: https://bit.ly/UMJobs3672
